In countless1 upward-striving waves
The moon-drawn2 tide-wave strives;
In thousand far-transplanted grafts3
The parent fruit survives;
So, in the new-born millions,
The perfect Adam lives.
Not less are summer-mornings dear
To every child they wake,
And each with novel life his sphere
Fills for his proper sake.
ESSAY VIII Nominalist and Realist
I cannot often enough say, that a man is only a relative and representative nature. Each is a hint of the truth, but far enough from being that truth, which yet he quite newly and inevitably4 suggests to us. If I seek it in him, I shall not find it. Could any man conduct into me the pure stream of that which he pretends to be! Long afterwards, I find that quality elsewhere which he promised me. The genius of the Platonists, is intoxicating5 to the student, yet how few particulars of it can I detach from all their books. The man momentarily stands for the thought, but will not bear examination; and a society of men will cursorily6 represent well enough a certain quality and culture, for example, chivalry7 or beauty of manners, but separate them, and there is no gentleman and no lady in the group. The least hint sets us on the pursuit of a character, which no man realizes. We have such exorbitant8 eyes, that on seeing the smallest arc, we complete the curve, and when the curtain is lifted from the diagram which it seemed to veil, we are vexed9 to find that no more was drawn, than just that fragment of an arc which we first beheld10. We are greatly too liberal in our construction of each other’s faculty11 and promise. Exactly what the parties have already done, they shall do again; but that which we inferred from their nature and inception12, they will not do. That is in nature, but not in them. That happens in the world, which we often witness in a public debate. Each of the speakers eonsmustfurnishxpresses himself imperfectly: no one of them hears much that another says, such is the preoccupation of mind of each; and the audience, who have only to hear and not to speak, judge very wisely and superiorly how wrongheaded and unskilful is each of the debaters to his own affair. Great men or men of great gifts you shall easily find, but symmetrical men never. When I meet a pure intellectual force, or a generosity14 of affection, I believe, here then is man; and am presently mortified15 by the discovery, that this individual is no more available to his own or to the general ends, than his companions; because the power which drew my respect, is not supported by the total symphony of his talents. All persons exist to society by some shining trait of beauty or utility, which they have. We borrow the proportions of the man from that one fine feature, and finish the portrait symmetrically; which is false; for the rest of his body is small or deformed17. I observe a person who makes a good public appearance, and conclude thence the perfection of his private character, on which this is based; but he has no private character. He is a graceful18 cloak or lay-figure for holidays. All our poets, heroes, and saints, fail utterly19 in some one or in many parts to satisfy our idea, fail to draw our spontaneous interest, and so leave us without any hope of realization20 but in our own future. Our exaggeration of all fine characters arises from the fact, that we identify each in turn with the soul. But there are no such men as we fable21; no Jesus, nor Pericles, nor Caesar, nor Angelo, nor Washington, such as we have made. We consecrate22 a great deal of nonsense, because it was allowed by great men. There is none without his foible. I verily believe if an angel should come to chaunt the chorus of the moral law, he would eat too much gingerbread, or take liberties with private letters, or do some precious atrocity23. It is bad enough, that our geniuses cannot do anything usefulonsmustfurnish, but it is worse that no man is fit for society, who has fine traits. He is admired at a distance, but he cannot come near without appearing a cripple. The men of fine parts protect themselves by solitude24, or by courtesy, or by satire25, or by an acid worldly manner, each concealing26, as he best can, his incapacity for useful association, but they want either love or self-reliance.
Our native love of reality joins with this experience to teach us a little reserve, and to dissuade27 a too sudden surrender to the brilliant qualities of persons. Young people admire talents or particular excellences29; as we grow older, we value total powers and effects, as, the impression, the quality, the spirit of men and things. The genius is all. The man, — it is his system: we do not try a solitary30 word or act, but his habit. The acts which you praise, I praise not, since they are departures from his faith, and are mere31 compliances. The magnetism32 which arranges tribes and races in one polarity, is alone to be respected; the men are steel-filings. Yet we unjustly select a particle, and say, ‘O steel-filing number one! what heart-drawings I feel to thee! what prodigious33 virtues35 are these of thine! how constitutional to thee, and incommunicable.’ Whilst we speak, the loadstone is withdrawn36; down falls our filing in a heap with the rest, and we continue our mummery to the wretched shaving. Let us go for universals; for the magnetism, not for the needles. Human life and its persons are poor empirical pretensions37. A personal influence is an ignis fatuus. If they say, it is great, it is great; if they say, it is small, it is small; you see it, and you see it not, by turns; it borrows all its size from the momentary38 estimation of the speakers: the Will-of-the-wisp vanishes, if you go too near, vanishes if you go too far, and only blazes at one angle. Who can tell if Washington be a great man, or no? Who can tell if Franklin be? Yes, or any but the twelve, or six, or thonsmustfurnishree great gods of fame? And they, too, loom39 and fade before the eternal.
We are amphibious creatures, weaponed for two elements, having two sets of faculties40, the particular and the catholic. We adjust our instrument for general observation, and sweep the heavens as easily as we pick out a single figure in the terrestrial landscape. We are practically skilful13 in detecting elements, for which we have no place in our theory, and no name. Thus we are very sensible of an atmospheric41 influence in men and in bodies of men, not accounted for in an arithmetical addition of all their measurable properties. There is a genius of a nation, which is not to be found in the numerical citizens, but which characterizes the society. England, strong, punctual, practical, well-spoken England, I should not find, if I should go to the island to seek it. In the parliament, in the playhouse, at dinner-tables, I might see a great number of rich, ignorant, book-read, conventional, proud men, — many old women, — and not anywhere the Englishman who made the good speeches, combined the accurate engines, and did the bold and nervous deeds. It is even worse in America, where, from the intellectual quickness of the race, the genius of the country is more splendid in its promise, and more slight in its performance. Webster cannot do the work of Webster. We conceive distinctly enough the French, the Spanish, the German genius, and it is not the less real, that perhaps we should not meet in either of those nations, a single individual who corresponded with the type. We infer the spirit of the nation in great measure from the language, which is a sort of monument, to which each forcible individual in a course of many hundred years has contributed a stone. And, universally, a good example of this social force, is the veracity42 of language, which cannot be debauched. In any controversy43 concerning morals, an appeal may be made with safety to the sentiments, which the language of thonsmustfurnishe people expresses. Proverbs, words, and grammar inflections convey the public sense with more purity and precision, than the wisest individual.
In the famous dispute with the Nominalists, the Realists had a good deal of reason. General ideas are essences. They are our gods: they round and ennoble the most partial and sordid44 way of living. Our proclivity45 to details cannot quite degrade our life, and divest46 it of poetry. The day-laborer is reckoned as standing48 at the foot of the social scale, yet he is saturated49 with the laws of the world. His measures are the hours; morning and night, solstice and equinox, geometry, astronomy, and all the lovely accidents of nature play through his mind. Money, which represents the prose of life, and which is hardly spoken of in parlors50 without an apology, is, in its effects and laws, as beautiful as roses. Property keeps the accounts of the world, and is always moral. The property will be found where the labor47, the wisdom, and the virtue34 have been in nations, in classes, and (the whole life-time considered, with the compensations) in the individual also. How wise the world appears, when the laws and usages of nations are largely detailed51, and the completeness of the municipal system is considered! Nothing is left out. If you go into the markets, and the custom-houses, the insurers’ and notaries’ offices, the offices of sealers of weights and measures, of inspection52 of provisions, — it will appear as if one man had made it all. Wherever you go, a wit like your own has been before you, and has realized its thought. The Eleusinian mysteries, the Egyptian architecture, the Indian astronomy, the Greek sculpture, show that there always were seeing and knowing men in the planet. The world is full of masonic ties, of guilds53, of secret and public legions of honor; that of scholars, for example; and that of gentlemen fraternizing with the upper class of every country and every culture.
I am very much struck in literature bonsmustfurnishy the appearance, that one person wrote all the books; as if the editor of a journal planted his body of reporters in different parts of the field of action, and relieved some by others from time to time; but there is such equality and identity both of judgment54 and point of view in the narrative55, that it is plainly the work of one all-seeing, all-hearing gentleman. I looked into Pope’s Odyssey56 yesterday: it is as correct and elegant after our canon of today, as if it were newly written. The modernness of all good books seems to give me an existence as wide as man. What is well done, I feel as if I did; what is ill-done, I reck not of. Shakspeare’s passages of passion (for example, in Lear and Hamlet) are in the very dialect of the present year. I am faithful again to the whole over the members in my use of books. I find the most pleasure in reading a book in a manner least flattering to the author. I read Proclus, and sometimes Plato, as I might read a dictionary, for a mechanical help to the fancy and the imagination. I read for the lustres, as if one should use a fine picture in a chromatic57 experiment, for its rich colors. ‘Tis not Proclus, but a piece of nature and fate that I explore. It is a greater joy to see the author’s author, than himself. A higher pleasure of the same kind I found lately at a concert, where I went to hear Handel’s Messiah. As the master overpowered the littleness and incapableness of the performers, and made them conductors of his electricity, so it was easy to observe what efforts nature was making through so many hoarse58, wooden, and imperfect persons, to produce beautiful voices, fluid and soul-guided men and women. The genius of nature was paramount59 at the oratorio60.
This preference of the genius to the parts is the secret of that deification of art, which is found in all superior minds. Art, in the artist, is proportion, or, a habitual61 respect to the whole by an eye loving beauty in details. And the wonder and charm of it is the sanity62 in insanonsmustfurnishity which it denotes. Proportion is almost impossible to human beings. There is no one who does not exaggerate. In conversation, men are encumbered63 with personality, and talk too much. In modern sculpture, picture, and poetry, the beauty is miscellaneous; the artist works here and there, and at all points, adding and adding, instead of unfolding the unit of his thought. Beautiful details we must have, or no artist: but they must be means and never other. The eye must not lose sight for a moment of the purpose. Lively boys write to their ear and eye, and the cool reader finds nothing but sweet jingles64 in it. When they grow older, they respect the argument.
We obey the same intellectual integrity, when we study in exceptions the law of the world. Anomalous65 facts, as the never quite obsolete66 rumors67 of magic and demonology, and the new allegations of phrenologists and neurologists, are of ideal use. They are good indications. Homoeopathy is insignificant68 as an art of healing, but of great value as criticism on the hygeia or medical practice of the time. So with Mesmerism, Swedenborgism, Fourierism, and the Millennial69 Church; they are poor pretensions enough, but good criticism on the science, philosophy, and preaching of the day. For these abnormal insights of the adepts70, ought to be normal, and things of course.
All things show us, that on every side we are very near to the best. It seems not worth while to execute with too much pains some one intellectual, or aesthetical, or civil feat16, when presently the dream will scatter71, and we shall burst into universal power. The reason of idleness and of crime is the deferring72 of our hopes. Whilst we are waiting, we beguile73 the time with jokes, with sleep, with eating, and with crimes.
Thus we settle it in our cool libraries, that all the agents with which we deal are subalterns, which we can well afford to let pass, and life will be simpler when we live at the centre, and flout74 the surfaces. I wish onsmustfurnishto speak with all respect of persons, but sometimes I must pinch myself to keep awake, and preserve the due decorum. They melt so fast into each other, that they are like grass and trees, and it needs an effort to treat them as individuals. Though the uninspired man certainly finds persons a conveniency in household matters, the divine man does not respect them: he sees them as a rack of clouds, or a fleet of ripples75 which the wind drives over the surface of the water. But this is flat rebellion. Nature will not be Buddhist76: she resents generalizing, and insults the philosopher in every moment with a million of fresh particulars. It is all idle talking: as much as a man is a whole, so is he also a part; and it were partial not to see it. What you say in your pompous77 distribution only distributes you into your class and section. You have not got rid of parts by denying them, but are the more partial. You are one thing, but nature is one thing and the other thing, in the same moment. She will not remain orbed in a thought, but rushes into persons; and when each person, inflamed78 to a fury of personality, would conquer all things to his poor crotchet, she raises up against him another person, and by many persons incarnates79 again a sort of whole. She will have all. Nick Bottom cannot play all the parts, work it how he may: there will be somebody else, and the world will be round. Everything must have its flower or effort at the beautiful, coarser or finer according to its stuff. They relieve and recommend each other, and the sanity of society is a balance of a thousand insanities80. She punishes abstractionists, and will only forgive an induction81 which is rare and casual. We like to come to a height of land and see the landscape, just as we value a general remark in conversation. But it is not the intention of nature that we should live by general views. We fetch fire and water, run about all day among the shops and markets, and get our clothes and shoes monsmustfurnishade and mended, and are the victims of these details, and once in a fortnight we arrive perhaps at a rational moment. If we were not thus infatuated, if we saw the real from hour to hour, we should not be here to write and to read, but should have been burned or frozen long ago. She would never get anything done, if she suffered admirable Crichtons, and universal geniuses. She loves better a wheelwright who dreams all night of wheels, and a groom82 who is part of his horse: for she is full of work, and these are her hands. As the frugal83 farmer takes care that his cattle shall eat down the rowan, and swine shall eat the waste of his house, and poultry84 shall pick the crumbs85, so our economical mother despatches a new genius and habit of mind into every district and condition of existence, plants an eye wherever a new ray of light can fall, and gathering86 up into some man every property in the universe, establishes thousandfold occult mutual87 attractions among her offspring, that all this wash and waste of power may be imparted and exchanged.
Great dangers undoubtedly88 accrue89 from this incarnation and distribution of the godhead, and hence nature has her maligners, as if she were Circe; and Alphonso of Castille fancied he could have given useful advice. But she does not go unprovided; she has hellebore at the bottom of the cup. Solitude would ripen90 a plentiful91 crop of despots. The recluse92 thinks of men as having his manner, or as not having his manner; and as having degrees of it, more and less. But when he comes into a public assembly, he sees that men have very different manners from his own, and in their way admirable. In his childhood and youth, he has had many checks and censures93, and thinks modestly enough of his own endowment. When afterwards he comes to unfold it in propitious94 circumstance, it seems the only talent: he is delighted with his success, and accounts himself already the fellow of the great. But he goes into a mob, into a banking-house, into a monsmustfurnishechanic’s shop, into a mill, into a laboratory, into a ship, into a camp, and in each new place he is no better than an idiot: other talents take place, and rule the hour. The rotation95 which whirls every leaf and pebble96 to the meridian97, reaches to every gift of man, and we all take turns at the top.
For nature, who abhors98 mannerism99, has set her heart on breaking up all styles and tricks, and it is so much easier to do what one has done before, than to do a new thing, that there is a perpetual tendency to a set mode. In every conversation, even the highest, there is a certain trick, which may be soon learned by an acute person, and then that particular style continued indefinitely. Each man, too, is a tyrant100 in tendency, because he would impose his idea on others; and their trick is their natural defence. Jesus would absorb the race; but Tom Paine or the coarsest blasphemer helps humanity by resisting this exuberance101 of power. Hence the immense benefit of party in politics, as it reveals faults of character in a chief, which the intellectual force of the persons, with ordinary opportunity, and not hurled102 into aphelion103 by hatred104, could not have seen. Since we are all so stupid, what benefit that there should be two stupidities! It is like that brute105 advantage so essential to astronomy, of having the diameter of the earth’s orbit for a base of its triangles. Democracy is morose106, and runs to anarchy107, but in the state, and in the schools, it is indispensable to resist the consolidation108 of all men into a few men. If John was perfect, why are you and I alive? As long as any man exists, there is some need of him; let him fight for his own. A new poet has appeared; a new character approached us; why should we refuse to eat bread, until we have found his regiment109 and section in our old army-files? Why not a new man? Here is a new enterprise of Brook110 Farm, of Skeneateles, of Northampton: why so impatient to baptise them Essenes, or Port-Royalists, or Shakers, or by any knoonsmustfurnishwn and effete111 name? Let it be a new way of living. Why have only two or three ways of life, and not thousands? Every man is wanted, and no man is wanted much. We came this time for condiments112, not for corn. We want the great genius only for joy; for one star more in our constellation113, for one tree more in our grove114. But he thinks we wish to belong to him, as he wishes to occupy us. He greatly mistakes us. I think I have done well, if I have acquired a new word from a good author; and my business with him is to find my own, though it were only to melt him down into an epithet115 or an image for daily use.
“Into paint will I grind thee, my bride!”
To embroil116 the confusion, and make it impossible to arrive at any general statement, when we have insisted on the imperfection of individuals, our affections and our experience urge that every individual is entitled to honor, and a very generous treatment is sure to be repaid. A recluse sees only two or three persons, and allows them all their room; they spread themselves at large. The man of state looks at many, and compares the few habitually117 with others, and these look less. Yet are they not entitled to this generosity of reception? and is not munificence118 the means of insight? For though gamesters say, that the cards beat all the players, though they were never so skilful, yet in the contest we are now considering, the players are also the game, and share the power of the cards. If you criticise119 a fine genius, the odds120 are that you are out of your reckoning, and, instead of the poet, are censuring121 your own caricature of him. For there is somewhat spheral and infinite in every man, especially in every genius, which, if you can come very near him, sports with all your limitations. For, rightly, every man is a channel through which heaven floweth, and, whilst I fancied I was criticising him, I was censuring or rather terminating my own soul. After taxing Goethe as a courtier, artificial, unbelieonsmustfurnishving, worldly, — I took up this book of Helena, and found him an Indian of the wilderness122, a piece of pure nature like an apple or an oak, large as morning or night, and virtuous123 as a briar-rose.
But care is taken that the whole tune124 shall be played. If we were not kept among surfaces, every thing would be large and universal: now the excluded attributes burst in on us with the more brightness, that they have been excluded. “Your turn now, my turn next,” is the rule of the game. The universality being hindered in its primary form, comes in the secondary form of all sides: the points come in succession to the meridian, and by the speed of rotation, a new whole is formed. Nature keeps herself whole, and her representation complete in the experience of each mind. She suffers no seat to be vacant in her college. It is the secret of the world that all things subsist125, and do not die, but only retire a little from sight, and afterwards return again. Whatever does not concern us, is concealed126 from us. As soon as a person is no longer related to our present well-being127, he is concealed, or dies, as we say. Really, all things and persons are related to us, but according to our nature, they act on us not at once, but in succession, and we are made aware of their presence one at a time. All persons, all things which we have known, are here present, and many more than we see; the world is full. As the ancient said, the world is a plenum or solid; and if we saw all things that really surround us, we should be imprisoned128 and unable to move. For, though nothing is impassable to the soul, but all things are pervious to it, and like highways, yet this is only whilst the soul does not see them. As soon as the soul sees any object, it stops before that object. Therefore, the divine Providence129, which keeps the universe open in every direction to the soul, conceals130 all the furniture and all the persons that do not concern a particular soul, from theonsmustfurnish senses of that individual. Through solidest eternal things, the man finds his road, as if they did not subsist, and does not once suspect their being. As soon as he needs a new object, suddenly he beholds131 it, and no longer attempts to pass through it, but takes another way. When he has exhausted132 for the time the nourishment133 to be drawn from any one person or thing, that object is withdrawn from his observation, and though still in his immediate134 neighborhood, he does not suspect its presence.
Nothing is dead: men feign135 themselves dead, and endure mock funerals and mournful obituaries136, and there they stand looking out of the window, sound and well, in some new and strange disguise. Jesus is not dead: he is very well alive: nor John, nor Paul, nor Mahomet, nor Aristotle; at times we believe we have seen them all, and could easily tell the names under which they go.
If we cannot make voluntary and conscious steps in the admirable science of universals, let us see the parts wisely, and infer the genius of nature from the best particulars with a becoming charity. What is best in each kind is an index of what should be the average of that thing. Love shows me the opulence137 of nature, by disclosing to me in my friend a hidden wealth, and I infer an equal depth of good in every other direction. It is commonly said by farmers, that a good pear or apple costs no more time or pains to rear, than a poor one; so I would have no work of art, no speech, or action, or thought, or friend, but the best.
The end and the means, the gamester and the game, — life is made up of the intermixture and reaction of these two amicable138 powers, whose marriage appears beforehand monstrous139, as each denies and tends to abolish the other. We must reconcile the contradictions as we can, but their discord140 and their concord141 introduce wild absurdities142 into our thinking and speech. No sentence will hold the whole truth, and the only way in which we can be just, is by giving ourseonsmustfurnishlves the lie; Speech is better than silence; silence is better than speech; — All things are in contact; every atom has a sphere of repulsion; — Things are, and are not, at the same time; — and the like. All the universe over, there is but one thing, this old Two-Face, creator-creature, mind-matter, right-wrong, of which any proposition may be affirmed or denied. Very fitly, therefore, I assert, that every man is a partialist, that nature secures him as an instrument by self-conceit, preventing the tendencies to religion and science; and now further assert, that, each man’s genius being nearly and affectionately explored, he is justified143 in his individuality, as his nature is found to be immense; and now I add, that every man is a universalist also, and, as our earth, whilst it spins on its own axis144, spins all the time around the sun through the celestial145 spaces, so the least of its rational children, the most dedicated146 to his private affair, works out, though as it were under a disguise, the universal problem. We fancy men are individuals; so are pumpkins147; but every pumpkin148 in the field, goes through every point of pumpkin history. The rabid democrat149, as soon as he is senator and rich man, has ripened150 beyond possibility of sincere radicalism151, and unless he can resist the sun, he must be conservative the remainder of his days. Lord Eldon said in his old age, “that, if he were to begin life again, he would be damned but he would begin as agitator152.”
We hide this universality, if we can, but it appears at all points. We are as ungrateful as children. There is nothing we cherish and strive to draw to us, but in some hour we turn and rend28 it. We keep a running fire of sarcasm153 at ignorance and the life of the senses; then goes by, perchance, a fair girl, a piece of life, gay and happy, and making the commonest offices beautiful, by the energy and heart with which she does them, and seeing this, we admire and love her and them, and say, “Lo! a geonsmustfurnishnuine creature of the fair earth, not dissipated, or too early ripened by books, philosophy, religion, society, or care!” insinuating154 a treachery and contempt for all we had so long loved and wrought155 in ourselves and others.
If we could have any security against moods! If the profoundest prophet could be holden to his words, and the hearer who is ready to sell all and join the crusade, could have any certificate that tomorrow his prophet shall not unsay his testimony156! But the Truth sits veiled there on the Bench, and never interposes an adamantine syllable157; and the most sincere and revolutionary doctrine158, put as if the ark of God were carried forward some furlongs, and planted there for the succor159 of the world, shall in a few weeks be coldly set aside by the same speaker, as morbid160; “I thought I was right, but I was not,” — and the same immeasurable credulity demanded for new audacities161. If we were not of all opinions! if we did not in any moment shift the platform on which we stand, and look and speak from another! if there could be any regulation, any ‘one-hour-rule,’ that a man should never leave his point of view, without sound of trumpet162. I am always insincere, as always knowing there are other moods.
How sincere and confidential163 we can be, saying all that lies in the mind, and yet go away feeling that all is yet unsaid, from the incapacity of the parties to know each other, although they use the same words! My companion assumes to know my mood and habit of thought, and we go on from explanation to explanation, until all is said which words can, and we leave matters just as they were at first, because of that vicious assumption. Is it that every man believes every other to be an incurable164 partialist, and himself an universalist? I talked yesterday with a pair of philosophers: I endeavored to show my good men that I love everything by turns, and nothing long; that I loved the centre, but doated on the superficies; that I loved man, if men seonsmustfurnishemed to me mice and rats; that I revered165 saints, but woke up glad that the old pagan world stood its ground, and died hard; that I was glad of men of every gift and nobility, but would not live in their arms. Could they but once understand, that I loved to know that they existed, and heartily166 wished them Godspeed, yet, out of my poverty of life and thought, had no word or welcome for them when they came to see me, and could well consent to their living in Oregon, for any claim I felt on them, it would be a great satisfaction.
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countless
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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grafts
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| 移植( graft的名词复数 )； 行贿； 接穗； 行贿得到的利益 | |
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inevitably
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intoxicating
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cursorily
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| adv.粗糙地，疏忽地，马虎地 | |
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chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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exorbitant
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vexed
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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faculty
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inception
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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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generosity
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| n.大度，慷慨，慷慨的行为 | |
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mortified
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| v.使受辱( mortify的过去式和过去分词 )；伤害（人的感情）；克制；抑制（肉体、情感等） | |
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16
feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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19
utterly
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| adv.完全地，绝对地 | |
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20
realization
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| n.实现；认识到，深刻了解 | |
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21
fable
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| n.寓言；童话；神话 | |
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22
consecrate
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| v.使圣化，奉…为神圣；尊崇；奉献 | |
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23
atrocity
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| n.残暴，暴行 | |
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24
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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25
satire
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| n.讽刺，讽刺文学，讽刺作品 | |
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26
concealing
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| v.隐藏，隐瞒，遮住( conceal的现在分词 ) | |
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27
dissuade
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| v.劝阻，阻止 | |
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28
rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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29
excellences
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| n.卓越( excellence的名词复数 )；（只用于所修饰的名词后）杰出的；卓越的；出类拔萃的 | |
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30
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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31
mere
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| adj.纯粹的；仅仅，只不过 | |
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32
magnetism
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| n.磁性，吸引力，磁学 | |
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33
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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34
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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35
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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36
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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37
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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38
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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39
loom
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| n.织布机，织机；v.隐现，(危险、忧虑等)迫近 | |
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40
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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41
atmospheric
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| adj.大气的，空气的；大气层的；大气所引起的 | |
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42
veracity
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| n.诚实 | |
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43
controversy
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| n.争论，辩论，争吵 | |
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44
sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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45
proclivity
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| n.倾向，癖性 | |
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46
divest
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| v.脱去，剥除 | |
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47
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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48
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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49
saturated
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| a.饱和的，充满的 | |
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50
parlors
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| 客厅( parlor的名词复数 )； 起居室； （旅馆中的）休息室； （通常用来构成合成词）店 | |
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51
detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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52
inspection
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| n.检查，审查，检阅 | |
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53
guilds
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| 行会，同业公会，协会( guild的名词复数 ) | |
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54
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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55
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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56
odyssey
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| n.长途冒险旅行；一连串的冒险 | |
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57
chromatic
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| adj.色彩的，颜色的 | |
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58
hoarse
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| adj.嘶哑的，沙哑的 | |
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59
paramount
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| a.最重要的，最高权力的 | |
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60
oratorio
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| n.神剧，宗教剧，清唱剧 | |
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61
habitual
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| adj.习惯性的；通常的，惯常的 | |
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62
sanity
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| n.心智健全，神智正常，判断正确 | |
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63
encumbered
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| v.妨碍，阻碍，拖累( encumber的过去式和过去分词 ) | |
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64
jingles
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| 叮当声( jingle的名词复数 )； 节拍十分规则的简单诗歌 | |
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65
anomalous
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| adj.反常的；不规则的 | |
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66
obsolete
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| adj.已废弃的，过时的 | |
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67
rumors
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| n.传闻( rumor的名词复数 )；[古]名誉；咕哝；[古]喧嚷v.传闻( rumor的第三人称单数 )；[古]名誉；咕哝；[古]喧嚷 | |
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68
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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69
millennial
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| 一千年的，千福年的 | |
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70
adepts
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| n.专家，能手( adept的名词复数 ) | |
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71
scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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72
deferring
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| v.拖延，延缓，推迟( defer的现在分词 )；服从某人的意愿，遵从 | |
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73
beguile
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| vt.欺骗，消遣 | |
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74
flout
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| v./n.嘲弄，愚弄，轻视 | |
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75
ripples
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| 逐渐扩散的感觉( ripple的名词复数 ) | |
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76
Buddhist
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| adj./n.佛教的，佛教徒 | |
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77
pompous
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| adj.傲慢的，自大的；夸大的；豪华的 | |
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78
inflamed
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| adj.发炎的，红肿的v.（使）变红，发怒，过热( inflame的过去式和过去分词 ) | |
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79
incarnates
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| v.赋予（思想、精神等）以人的形体( incarnate的第三人称单数 )；使人格化；体现；使具体化 | |
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80
insanities
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| 精神错乱( insanity的名词复数 )； 精神失常； 精神病； 疯狂 | |
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81
induction
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| n.感应，感应现象 | |
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82
groom
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| vt.给（马、狗等）梳毛，照料，使...整洁 | |
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83
frugal
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|
| adj.节俭的，节约的，少量的，微量的 | |
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84
poultry
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| n.家禽，禽肉 | |
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85
crumbs
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| int. (表示惊讶)哎呀 n. 碎屑 名词crumb的复数形式 | |
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86
gathering
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| n.集会，聚会，聚集 | |
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87
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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88
undoubtedly
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| adv.确实地，无疑地 | |
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89
accrue
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| v.(利息等)增大，增多 | |
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90
ripen
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| vt.使成熟；vi.成熟 | |
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91
plentiful
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| adj.富裕的，丰富的 | |
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92
recluse
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| n.隐居者 | |
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93
censures
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| v.指责，非难，谴责( censure的第三人称单数 ) | |
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94
propitious
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|
| adj.吉利的；顺利的 | |
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95
rotation
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| n.旋转；循环，轮流 | |
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96
pebble
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|
| n.卵石，小圆石 | |
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97
meridian
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|
| adj.子午线的；全盛期的 | |
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98
abhors
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| v.憎恶( abhor的第三人称单数 )；（厌恶地）回避；拒绝；淘汰 | |
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99
mannerism
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| n.特殊习惯，怪癖 | |
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100
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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101
exuberance
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| n.丰富；繁荣 | |
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102
hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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103
aphelion
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| n.远日点；远核点 | |
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104
hatred
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| n.憎恶，憎恨，仇恨 | |
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105
brute
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| n.野兽，兽性 | |
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106
morose
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| adj.脾气坏的，不高兴的 | |
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107
anarchy
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| n.无政府状态；社会秩序混乱，无秩序 | |
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108
consolidation
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| n.合并,巩固 | |
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109
regiment
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| n.团，多数，管理；v.组织，编成团，统制 | |
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110
brook
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| n.小河，溪；v.忍受，容让 | |
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111
effete
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| adj.无生产力的，虚弱的 | |
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112
condiments
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| n.调味品 | |
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113
constellation
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| n.星座n.灿烂的一群 | |
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114
grove
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| n.林子，小树林，园林 | |
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115
epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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116
embroil
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| vt.拖累；牵连；使复杂 | |
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117
habitually
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| ad.习惯地，通常地 | |
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118
munificence
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| n.宽宏大量，慷慨给与 | |
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119
criticise
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| v.批评，评论；非难 | |
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120
odds
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| n.让步，机率，可能性，比率；胜败优劣之别 | |
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121
censuring
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| v.指责，非难，谴责( censure的现在分词 ) | |
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122
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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123
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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124
tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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125
subsist
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| vi.生存，存在，供养 | |
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126
concealed
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| a.隐藏的，隐蔽的 | |
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127
well-being
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| n.安康，安乐，幸福 | |
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128
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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129
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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130
conceals
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| v.隐藏，隐瞒，遮住( conceal的第三人称单数 ) | |
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131
beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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132
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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133
nourishment
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| n.食物，营养品；营养情况 | |
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134
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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135
feign
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| vt.假装，佯作 | |
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136
obituaries
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| 讣告，讣闻( obituary的名词复数 ) | |
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137
opulence
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| n.财富，富裕 | |
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138
amicable
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| adj.和平的，友好的；友善的 | |
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139
monstrous
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|
| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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140
discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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141
concord
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| n.和谐；协调 | |
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142
absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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143
justified
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| a.正当的，有理的 | |
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144
axis
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| n.轴，轴线，中心线；坐标轴，基准线 | |
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145
celestial
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| adj.天体的；天上的 | |
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146
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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147
pumpkins
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| n.南瓜( pumpkin的名词复数 )；南瓜的果肉，南瓜囊 | |
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148
pumpkin
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| n.南瓜 | |
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149
democrat
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| n.民主主义者，民主人士；民主党党员 | |
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150
ripened
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| v.成熟，使熟( ripen的过去式和过去分词 ) | |
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151
radicalism
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| n. 急进主义, 根本的改革主义 | |
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152
agitator
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| n.鼓动者；搅拌器 | |
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153
sarcasm
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| n.讥讽，讽刺，嘲弄，反话 （adj.sarcastic） | |
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154
insinuating
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| adj.曲意巴结的，暗示的v.暗示( insinuate的现在分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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155
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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156
testimony
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| n.证词；见证，证明 | |
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157
syllable
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| n.音节；vt.分音节 | |
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158
doctrine
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| n.教义；主义；学说 | |
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159
succor
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| n.援助，帮助；v.给予帮助 | |
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160
morbid
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| adj.病的；致病的；病态的；可怕的 | |
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161
audacities
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| n.大胆( audacity的名词复数 )；鲁莽；胆大妄为；鲁莽行为 | |
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162
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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163
confidential
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| adj.秘（机）密的，表示信任的，担任机密工作的 | |
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164
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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165
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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166
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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